Spiritual Refining, Religious treatise · Section 3 · Sermon 31
SERMON XXXI.
That outward Succeſſe, Proſperity, and Greatneſſe in the world is no true Evidence of Grace.
DEUT. 9. 4, 5.
Speak not in thy heart, after that the Lord thy God hath caſt them out from before thine eyes, ſaying, for my righteouſneſs the Lord hath brought me in to poſſeſs this land, &c.
THe people of Iſrael after a ſore and dangerous voyage are now entring into their haven, after a wilderneſſe full of troubles and dangers they are now poſſeſſing a land of Reſt, a land that flowed with honey; but l…ſt they ſhould ſurfet of this hony, and leſt this reſt and quietneſſe ſhould be like that of pools, which breedeth nothing but noiſome creatures, Moſes is exceeding vigilant to inform them as of the great mercies God had done for them, ſo of the great duties he required of them: and this is the ſcope of Moſes both in the precedent, and this preſent Chapter, with ſome others that follow. The mercies God vouchſafed to them are aggravated by an enumeration of the ſeverall wonders God had wrought for them, as alſo by a lively deſcription of that Land and Countrey they were now made Lords of, Chap. 8. 7, 8, 9. called therefore the good land frequently, and is made a type of heaven, for the joyfull pleaſure of it, as if the Iſraelites now poſſeſſed of Canaan were brought into Paradiſe again; and for the full commendation of it the Scriptures expreſſion is remarkable. Deut. 11. 12. A Land which the Lord thy God careth for, The eyes of the Lord thy God are alwaies upon it, from the beginning of the year to the end of it: a phraſe much like that which the Scripture uſeth even of his own children, as if he had the ſame care of that Land as of his own people. As he thus lively deſcribes their mercies, ſo he doth as powerfully quicken them up unto their duty, which is to take heed of all thoſe ſins, that fullneſſe, eaſe, and ſecurity, would quickly breed; whereof he inſtanceth in one more eſpecially, viz. an apprehenſion that God had done this to them, for their righteouſneſſe, becauſe they were more holy then others, as they thought; Therefore they concluded themſelves more happy. Becauſe their land abounded with all excellent fruit, they judged their lives to overflow with all graces. They took all this proſperity as a reward of their piety. Now Moſes removeth thoſe foundations they built upon, inſtructing them that this mercy befell them, not becauſe they were ſo good, but their enemies ſo bad.
So that in the Text you have the ſin forbidden, a falſe conceit of their righteouſneſſe and uprightneſſe, amplified with their confidence therein; Speak not in thy heart, &c. The ſoul can talk to it ſelf, and though man cannot hear what it ſpeaks, God doth. Thus John to the Phariſees, Say not in your hearts; and the exhortation in a good ſenſe is, to commune with our own hearts; This phraſe doth excellently imply, what diſcourſes and apprehenſions men are ready to frame to themſelves, and although theſe lie in the breaſt, and cannot be diſcovered by men, yet God takes notice of them to puniſh them. When Moſes excludes righteouſnes and uprightneſſe of heart, by the former he meaneth all outward actions of righteouſneſſe, and by the latter all inward intentions and purpoſes of heart, though they fail ſometimes externally; Now as Canaan was a type of heaven, ſo as the introduction of the Iſraelites thereunto was only of Gods grace, ſo is our poſſeſſion of heaven. This their groundleſſe apprehenſion to make outward bleſſings a ſign of their righteouſneſſe, Moſes confureth, by attributing this to other cauſes, as firſt, the impiety and wickedneſſe of their adverſaries; as for their righteouſneſſe it moved not God, but the horrid tranſgreſſions of the Canaanites, they provoked him: The iniquity of the Amorites was now full, not the righteouſneſſe of the Iſraelites. Another cauſe was Gods Oath and promiſe, which he made to their fathers, whereby though he was not a debtor to their righteouſneſſe, yet he was obliged to his own truth and fidelity: Hence Deut. 7. 7. The originall of all the bleſſings vouchſafed to them, is reduced to Gods love meerly, not any excellency in them. Now that this ſinfull perſwaſion might not abide in them, ſee how the Scripture followeth it over and over again in theſe three verſes: Speak not that it is for thy righteouſneſſe, &c. ver. 4. Not for your uprightneſſe, ver. 5. Underſtand therefore that it is not for thy righteouſneſſe, v. 6.
That men are very prone to make the outward prosperity and …ncreaſe which God giveth them, an argument of their righteouſneſſe, and ſo of Gods love to them, to ſave them. They think it impoſſible that ſeeing God hath ſo bleſſed them here, he ſhould damn them hereafter. This falſe ſign doth not belong to every one, but to thoſe who have abundance of outward mercies, eſpecially if brought to partake them from a low and indigent condition. The more their change is admirable, the more teſtimony they think of Gods goodneſſe to them, and their own inherent goodneſſe. For the diſcovery of the weakneſſe of this prop, take notice firſt of theſe particulars.
Firſt, That proſperity, wealth and ſucceſſe, they are in themſelves bleſſings, mercies, and ſo good things to be deſired. Hence the Scripture doth ſo often uſe 1. Wealth and proſperity, good things to be deſired.them as incouragements and incentives to holineſſe, If you obſerve theſe, you ſhall be bleſſed at home and abroad, ſee Deut. 29. and leſt we ſhould think, that outward wealth and proſperity were only to be regarded in the Old Teſtament, becauſe they had not ſuch a meaſure of Gods Spirit, we ſee what Paul ſaith in the new, It is more bleſſed to give then receive, and he ſpeaketh of it as a ſpeech that the Lord Jeſus was wont to uſe, though the Evangeliſts do not record it: ſo that outward mercies are in themſelves bleſſings, and the want of them by the Scripture is made a miſery and affliction: Ariſtotle made the outward affluence of wealth neceſſary to that Beatitude he ſpeaketh of, but Chriſt his diſcipline is otherwiſe. Hereupon our Saviour when he ſpeaks of ſeverall bleſſedneſſes to ſeverall graces, with ſpirituall happineſſe he reckoneth temporall, Bleſſed are the meek for they ſhall inherit the earth. Hence we reade of the people of God praying for theſe earthly mercies, and we have a direction for it in the Lords Praier, when we pray for daily bread, which although ſome learned men underſtand of heavenly bread, and tranſlate it ſuperſubſtantiall, yet that hath no probability. It is true indeed the very petition doth much limit and moderate our deſires, for it is after the great things that belong to Gods glory; and it is but one Petition, whereas there are divers for ſpirituall things, ſo that our Saviour would have us to be about theſe earthly things, as thoſe fowls of the heaven are, which on a ſudden fall on the ground for their food, but preſently fly up to heaven again: and then, it's daily food, or as the moſt learned expound it, food convenient, and decent for our place and calling, not ſuperſluity. Thus though theſe cutward mercies are bleſſings, yet we are to circumciſe our affections about them; l…ſt as when the waters overflow the banks, it getteth much ſoil and di…t, ſo our affections immoderate grow polluted.
Secondly, Although theſe are bleſſings and mercies, and ſo good things; yet 2. They ſanctifie not thoſe that have them.they are not ſanctifying of thoſe that have them. Dives ſaid, he had good things laid up in ſtore; but how were they good? which m…de him b…? how were they good which could not keep him out or hell? Riches therefore are neither good or bad, but indifferent in their nature, and ſaith Auſtin, God gives wealth to wicked men, to ſhew, that the nature of it is not good: and ſometimes Are of themſelves neither good not evil.to godly men to ſhew that it is not evil … their nature. Therefore theſe outward mercies are not good, as grace and holineſſe is, which makes them good that have them. Hence though they come to the godly from the grace of God, yet the Scripture never cals them grace, as it doth the fruits of Gods Spirit; ſo that this may abundantly comfort thoſe that are poor in the world, yet rich in grace. Thou haſt the beſt good that is in all Gods Treaſure, in making the godly, he hath beſtowed a greater bleſſing upon … then if he had given thee all the riches of the world: A man that hath gold, thinks not himſelf poor for want of clay or braſſe; ſo neither may a Chriſtian that is in … with holineſſe think himſelf poor, becauſe he wants outward mercies. Thoſe are good things which make us good.
Thirdly, As outward wealth and encreaſe are bleſſings, ſo they do belong by 3. As they belong to godlineſſe by promiſe, ſo they are bleſſings.promiſe unto godlineſſe; Godlineſſe hath the promiſe of this life, and the li…, 1 Tim. 4. 8. Look over all temporall mercies that are in the Scripture, and you ſhall finde them made only to the godly man. Hence theſe earthly … …ey are appendices to the Covenant of grace; when God promiſeth to be our reconciled father, then he promiſeth us alſo heaven and …, … whatſoeve… … for our good. I do not ſay with ſome Divines, That … men have no right to their goods; That they are uſurpers, and ſhall anſwer for every … of … they eat, as robbers and theeves: No, it is a dangerous po…on to hold … … on and right to be placed upon godlineſſe. The earth … given to the children of men, ſaith the Pſalmiſt, to all men as well as to the …ly; … is a lawfull, civil right, ſo there is a ſanctified uſe, and …. All wicked men ſhall indeed anſwer for every mo…ſell of …, every … of drink, every peny in the purſe, but not as if they were th…, only as … did not improve all they had for the glory of God. This is alſo of … to the godly, art thou poor, art thou deſpiſed, art thou impriſoned? The promiſe of wealth, honour, liberty, belongs to thee, as well as of pardon of ſin and grace, only theſe are not ſo abſolutely neceſſary; if they were as neceſſary as Chriſt, and grace, and heaven is, thou ſhouldeſt be no more without them then without theſe: Thou art rich in bonds and bils even wherein the Lord is obliged, though thou haſt not the actual uſe of thoſe good things.
Fourthly, It is no wonder, that particular perſons may conclude of their good 4. Wicked men have a right to worldly goods.eſtate by the outward felicity God beſtoweth upon them, ſeeing it's the profeſſed and maintained doctrine of the learned men in the Church of Rome, that temporall felicity is a mark of the true Church: Would ye know (ſay they) what Church to joyn to? joyn to that Church which aboundeth in outward proſperity and wealth (ſay they,) and it cannot be (think they) that the Pope is Antichriſt, and Rome Babylon, for if it were, the Lord would have plagued it with ſor… deſtructions, and not ſo wonderfully have bleſſed them for many ages together. But this is a weak argument, and it hath no ſtrength, but with carnall hearts that account nothing great and good, but what is earthly. Paul was diſcovered a faithfull Apoſtle by his iron chains on his legs, not his golden ones about his neck. By this doctrine we may ſee how imbred a thing it is in a man to be high minded, and ſecure in his ſpirit, as if God loved him more then others, becauſe he hath beſtowed more of theſe earthly bleſſings upon him then others. They think that as God giveth them a higher place here on earth, ſo he will alſo in heaven: Eſpecially this ſin is committed by you of the City, many whereof have been bleſſed by a bountifull encreaſe from little or nothing: you ſay with Jacob, With a ſtaff came I over Jordan up to London, and now I am become two bands: You are above him in the Parable, his five pound gained tenne, yours one peny a thouſand, and do you not take this great providence of God to you as an argument of your righteouſneſſe? Do not you ſpeak in your heart, as the Text ſaith, though not with your mouth, that this makes you have hopes, that God who hath done ſo much for you here, will doe much more for you hereafter? Here is little true comfort in all theſe thoughts, as is to be ſhewed.
Fifthly, Although we cannot conclude grace by outward mercies, yet thus far 5.we muſt by Scripture ſay, that God out of a generall love in a providentiall way doth give many a man outward proſperity and wealth, for his diligence, induſtry, upright and honeſt dealing in the world. Thus Solomon ſaith, The hand of the diligent maketh rich, and truth and juſtice in our way is bleſſed by God to encreaſe. Thus Auſtin attributed all the temporall greatneſſe that the ſtate of Rome came to, unto the juſtice of their common-wealth, but this comes only from a generall Love of God, not from that peculiar love which belongs to his people; it doth not come from the ſame fountain that mercy and pardon comes; Therefore it's a fruit of providence, not of election: it argueth upright dealing, but not an heart made pure and upright to God: what then though thou ſaiſt, God hath bleſt my diligence, my honeſt dealing? yet thou canſt not ſay, This is the fruit of my converſion and regeneration, being turned unto God.
Laſtly, Some go into another extremity, and conclude of their good eſtate and holy condition, becauſe they are in a poor, needy, miſerable eſtate, and deſtitute of all earthly comforts; They reade in the Scripture, that the poor receive the Goſpel, Chriſt invited the lame and blinde, That perſecutions and afflictions are the way to heaven; They hear Chriſt ſaid, Bleſſed are thoſe that mourn and weep, and Wo be to thoſe that laugh; They hear God hath not choſen many rich, many noble, and therefore becauſe they are in great extremities here, they do not think God will make them have an hell here and an hell hereafter. But every poor man is not a Lazarus, nay, there are many times none more wicked, curſed, prophane, and enemies to all goodneſſe, then thoſe that are in a low and miſerable condition; A wofull thing it is indeed to have nothing but miſery here, and nothing but torments hereafter. If thy poverty indeed were ſanctified, thou waſt more holy; humble, heavenly, then that eſtate would not be contemned by God: he doth not diſdain the praier, of the poor, humble and lowly ones; but then be ſure thou art ſuch a poor man as the Scripture ſpeaks of, otherwiſe as thou many times here on earth wanteſt a crum of bread, ſo thou wilt in hell a drop of water.
In the next place, let us conſider why outward proſperity and bleſſings do not Why outward proſperity doth not argue a mans good eſtate. R. 1.argue a mans good eſtate.
And firſt, It may be demonſtrated from the original or fountain whence they flow; It is not only from Gods love, but his anger and hatred alſo: Sometimes God giveth men the outward comforts of this life in his hot diſpleaſure; Thus Dives, it was Gods anger to him made him rich: Solomon ſpeaketh of this vanity, that many times a wicked man hath wealth given him, not for his own good, for he hath no power to enjoy it, but for the good of others: Solomon often taketh notice of this, that the wicked layeth up for the righteous; not that intentionally he doth duplicate page duplicate page ſo, but providencially it ſhall be ſo, Quando que divitiae dantur ad panam, ſaith Auſtin; God giveth wealth to men, as Saul did Michal his daughter in wife to David, not out of love, but to be a ſnare unto him, let their table become a ſnare to them. As the immoderate length of Abſaloms hair was an occaſion to hang him, to be his death, ſo the overflowing of mercies and comforts are ſometimes the inſtruments of mens deſtruction: Do not thou therefore boaſt and grow lofty by that which cometh from wrath and will end in wrath. Thy fat paſtures are only to fat thee the more for hell; Do not bear thy head high, becauſe thou haſt more abundance, wealth, greatneſſe then others. The higher the trees are, the nearer to thunder and lightning. Oh what a difference did Dives in hell finde from himſelf faring deliciouſly every day!
Secondly, Therefore may not outward plenty and mercies be made a ſign of our R. 2. Riches and proſperity do wicked men hurt. 1.good eſtate, becauſe they have alwaies in corrupt hearts corrupt and ſinfull operations: which we will take notice of, that ſo you who have what your hearts can wiſh, may know you have not what your hearts ought to wiſh.
As 1. Outward comforts in the plenty of them are apt to beget pride and loftineſſe of heart, ſo as to deſpiſe and contemn thoſe that are under them: Hence Paul bids Timothy charge the rich men of this world, that they be not high minded, but fear; charge them as if entreaties and milde perſwaſions would not do them any good, but charge them, and then that they be not high-minded; all outward comforts are apt like ripe fruit to breed ſome worms, eſpecially that of pride and inſolency of heart: Mark therefore whether the bleſſings thou haſt make thee bold, ſecure, lofty. Thou beginneſt to care for no body, to fear nothing: Alas, God hath not done theſe great things to thee out of love to thee, for they have unkindely, and ſinfull influences upon thee.
2. If theſe outward mercies deadden thy heart to the things of God, or the 2.exerciſe of thoſe means of grace God hath appointed; Oh thou haſt cauſe then to tremble in the encreaſe of them. We ſee Mat. 13. that the cares of this world, and ceitfulneſſe of riches, did eat like a Cancer into the heart of thoſe hearers that came neareſt to godlineſſe. They were next to the good, but theſe thorns ſpringing up choak the good ſeed; ſo the Apoſtle ſaith, That ſome made ſhipwrack of their faith and conſcience, becauſe of their inordinate love to the world; Divitia a dividendo, ſaith one if they divide the heart between God and them, if they diſtract in praier, in duties, all thy profeſſion of religion, is more withering and languiſhing, ſince God hath done thus mercifully to thee; think thou haſt little cauſe to have any confidence from hence; Demas he did cleave to this world, ſome think he totally apoſtatized, others that he did wonderfully abate in his former zeal, that he forſook Paul in his Pilgrimages and Travels for the Goſpel, and betook himſelf to ſome more profitable way: which ſoever it was, we ſee how quickly ſuch worms as theſe may devour the faireſt gourds. Thou therefore that ſaiſt, God hath bleſſed me thus much from nothing, God hath given me a great encreaſe; Tell me true, Hath God bleſſed thee in thy love to God, in the exerciſe of holy duties? doſt thou pray better? are thy family duties more vigorous and zealous? Oh it is an ill ſymptome to grow up more into the world and down more towards hell. Thou bleſſeſt God thou art come from nothing to a great eſtate, and thou trembleſt not to think that thy flouriſhing hopes of grace are now come to nothing. Oh therefore take heed how you boaſt your ſelves in that which God abhorreth: Hath the encreaſe of mercies been the decreaſe of duties? Is the flowing of wealth the ebbing of holineſſe? Then thou haſt no cauſe to be confident, but rather to fear and tremble. Though duties and the means of grace, be wings to elevate thee to heaven, yet if theſe outward bleſſings are a clog or mill-ſtone about the neck to preſſe thee down, the latter will quickly juſtle out the former.
3. Then can outward abundance be no comfortable ſign, when the means to 3.get it and the way to preſerve it are unlawfull, and ſuch as the Scripture condemneth: The Lord many times ſuffereth unjuſt and deceitfull men to thrive for a while in the world, and ſo ungodly men have much outward proſperity. even Idolaters, when Gods own Church hath been much afflicted: David and Jeremiah expoſtulated with God about this, no wonder wicked men thought the better of themſelves, when David a godly man was ſo diſcontented hereat, that he thought all his integrity and pure worſhip of God was in vain: Yea the Heathens they have buſied themſelves, Plutarch and Seneca have on purpoſe debated this providence of God, Why it is many times ſo ill with the godly, and outwardly ſo well with the wicked: but till David went into Gods Sanctuary, underſtood Gods word, he was not ſatisfied, but by that perceived they were in ſlippery places, and he began to think he would not have all their proſperity, with the ſad conſequents of it; and indeed it is never well with the wicked, though in abundance, and never ill with the godly, though in deep extremities: ſay ye to the righteous, it ſhall be well with him. ſay ye to the wicked, it ſhall be ill with him, ſay it, Gods Miniſters are boldly and peremptorily to pronounce this; that morſel which went down at firſt as ſweet honey, will at laſt be emptied like gravel out of the belly. Do not therefore conclude of thy great mercies, it may be the manner and way may afford thee little comfort, it may be that which thou thinkeſt a demonſtration of Gods love to thee, is an argument of thy wickedneſs; when men come to great eſtate, preſently we ask, How is it raiſed? as the Geographers diſpute about the ſpring of Nilus: Outward mercies in Gods way are ſweet and comfortable, but in unwarrantable and unlawful waies, they melt like wax before the fire, and beſides they ſting like a Scorpion, and bite like an Adder.
Thirdly, Therefore may we not truſt in outward proſperity, becauſe God 3.many times giveth a man all the good things he ſhall have in this life only; and afterwards there is nothing but everlaſting woe and miſery. Thus Abraham anſwered Dives in hell, Remember thou receivedſt good things in thy life time. Now this is an heavy doom if men did rightly conſider it. Thou haſt much abundance, much eaſe, thou thriveſt and groweſt fat in the world, thou eateſt and drinkeſt, and makeſt merry. Oh fear leſt God give thee all thy good things in this life only! What a wonderfull change was made with Dives and Lazarus; the one having only good in this life meeteth with only evil, not a drop of water to cool his tongue; the other having nothing but evil, meeteth with that which is altogether happy. You may read in Judges about Gid…ons fleece, how that was firſt all wet, and then the floor dry, afterwards the floor was wholly wet, and the fleece dry. Thus Dives in this life, Soul, take thy eaſe, for thou haſt much good laid up for thee; in the other life, Soul tremble and plunge thy ſelf in horrour, for thou haſt much torment and wrath treaſured up for thee, all is changed.
Fourthly, Therefore may we not truſt in theſe, becauſe we many times abuſe 4.them to a contrary end for which God gave them; he gave them to be inſtruments of much glory to God, and good to others. If God give thee honours, dignities, ſucceſſe, wealth, thou art to be glad of them no further then they may make thee ſerviceable to God; Thou doſt not look at thy own eaſe, thy own profit by them, but only attend unto the ſerviceableneſſe thou maieſt be capable of thereby: But oh how rare is this! Rich men are the greateſt men in debt of all others; they are much to God, much to the publick, much to others neceſſities; now what comfort canſt thou take if God bleſſe thee with theſe things, if thou doſt not alſo finde him making thee thereby inſtrumental to his glory? If thou keepeſt all the good mercies God vouchſafeth to thee, as the Ants and Piſmires do their grain and corn which they hide in their little hils, and as they ſay, bite it that it may not grow.
Fifthly, They are not to be relied on, becauſe though all power to get wealth 5.and proſper in the world, argue God is with thee, yet he may be only with thee providentially and powerfully, not graciouſly; As when Nebuchadnezzar conquered and prevailed; when Alexander became great, Auguſtus happy. God was with theſe in a mighty providential way, but not graciouſly. It is an opinion that God vouchſafeth to ſome men an foreign a good ſucceſſe, ſo that they proſper in all their enterprizes. Again, others though as prudent, as pious, yet never have good ſucceſſe. Julius Caeſar was perſwaded of this, when he ſaid Caeſarem vehis & fortunam ejus: and concerning Alexander it is obſerved, that his very pictures were ſuccesfull; but Pſal. 75. 6. doth well conclude this matter. Well, grant there are ſuch men whom God will preſerre, make rich, great, honoured, whether they will or no; yet all this argueth God is only with them powerfully, not graciouſly. Now it is no ſolid comfort to perceive Gods power and aſſiſtance with us, unleſſe we alſo finde his gracious preſence.
Uſe 1. Of Reproof to thoſe who deſire theſe outward good things more then inward and ſpiritual, that ſay of all earthly greatneſſe, as Rachel about children, Give me children elſe I die; or as Chryſoſtom reproved ſome that would ſay, Give me that which is ſweet, foreign, although it choke me, give me wealth, greatneſſe, power, although it damn me: alas the fading, vaniſhing nature of them ſhould make thee temperate; theſe flowers will preſently die. You will cry out with Jonathan, I have taſted a little honey, and behold I muſt die. I have enjoyed a few years profit, a few years pleaſure, and now I muſt be damned.
Uſe 2. Of Inſtruction to thoſe who meet with much proſperity and outward encouragements in this world: Take heed of thinking that God doth this to thee, for thy righteouſneſſe, for thy piety. Do not think this is, becauſe God loveth thee more then others: Nay fear leſt theſe mercies prove not like oil in hell flames to make it ſcorch the hotter. O do not let thy heart run out Thus, God hath bleſt me in my trading, in my buying and ſelling, in my enterprizes and undertakings; but withall conſider how he hath bleſt thee with an heavenly heart, with a gracious life; ſince thou haſt had more wealth haſt thou alſo had more grace? The ſhip in the ſea goeth ſwiftly, till it touch upon the ſands and gravel under it, and then it is ſtopt. Oh take heed that ye be not like Corah, Dathan and Abiram, ſwallowed up of the earth in a ſpiritual way, as they were in a temporal.
Uſe 3. Of Conſolation to the godly, who it may be want many of thoſe outward mercies the wicked have. Let them know they are no arguments of true godlineſſe, or of Gods dear love in Chriſt. If indeed thou hadſt no portion in Chriſt, no intereſt in his grace; If thou hadſt no gracious fruits of his Spirit upon thee; then thou mightſt juſtly cry out, ah me, a wretched and barren wilderneſſe near to curſing and burning: but now it is otherwiſe, thou haſt thoſe things that do indeed accompany ſalvation. Beſides, let not thy heart be troubled at the want of theſe things, for they are not the beſt things, nor are they the moſt neceſſary things, and God hath vouchſafed them to thee: Oh it is a ſign thy heart is too carnal and earthly, that crieth for earth, when God hath given thee precious pearls! Though all be gone, yet if grace be left in thy heart, and God be not gone from thy ſoul, thou maiſt abundantly rejoyce.